अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति
Now, when one is led to this state of weakness, those sitting nearby ask, 'Do you know me? Do you know me?' He knows as long as he has not departed from this body.
अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम्
Now, when he departs from this body, he ascends upward by these very rays. He is carried with the sound 'Om.' As long as the mind is swift, so long he goes to the sun. This, indeed, is the gateway to the worlds: the path for the wise, the closure for the unwise.
तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति
There is this verse: 'A hundred and one are the channels of the heart; one of them rises up to the crown of the head. By ascending through it, one attains immortality; all the others serve for departure, serve for departure.'
य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच
The self that is free from evil, ageless, deathless, sorrowless, without hunger or thirst, whose desires are true, whose intentions are true—that is to be sought, that is to be understood. He attains all worlds and all desires, who, having known that self, understands it—so said Prajāpati.
तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः
Both the gods and the demons heard this. They said, 'Come, let us seek that self, by knowing which one attains all worlds and all desires.' Indra, chief of the gods, and Virocana, chief of the demons, approached Prajāpati, each with fuel in hand, as students.
तौ ह द्वात्रिꣳशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति । तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति
They practiced celibacy for thirty-two years. Prajāpati said to them, 'What do you seek?' They replied, 'That self which is free from evil, ageless, deathless, sorrowless, without hunger or thirst, whose desires are true, whose intentions are true—that is to be sought, that is to be understood. He attains all worlds and all desires, who, having known that self, understands it. We seek this, O venerable one, as you have spoken.'
तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच
Prajāpati said to them, 'That person who is seen in the eye, that is the self,' he said. 'This is immortal, fearless, this is Brahman.' Then they asked, 'O venerable one, that which is discerned in water and that which is discerned in a mirror—which of these is it?' He replied, 'It is the same in all these; it is discerned in all.'
उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आनखेभ्यः प्रतिरूपमिति
Having looked at themselves in a water vessel, they said, 'If we do not know the self, tell us.' They looked in the water vessel. Prajāpati asked, 'What do you see?' They replied, 'We see our entire self, O venerable one, from the hair to the nails, as a reflection.'
तौ ह प्रजापतिरुवाच साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति
Prajāpati said to them, 'Adorn yourselves well, dress in fine garments, decorate yourselves, then look in the water vessel.' They did so, and looked in the water vessel. Prajāpati asked, 'What do you see?'
तौ होचतुर्यथैवेदमावां भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः
They replied, 'Just as we are, O venerable one, adorned, well-dressed, decorated, so are we in the reflection.' 'This is the self,' he said. 'This is immortal, fearless, this is Brahman.' With peaceful hearts, they departed.
तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमनुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति
Seeing them depart, Prajāpati said, 'Without realizing the self, they are leaving. Whichever of the gods or demons holds this teaching, they will be defeated.' Virocana, with a peaceful heart, went to the demons and taught them this doctrine: 'Here, the self should be honored, the self should be served. By honoring and serving the self, one attains both worlds—this and that.'
तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालङ्कारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते
Therefore, even today, they say of one who gives, who lacks faith, who does not sacrifice, 'He is indeed demonic.' For this is the teaching of the demons: they adorn the body of the departed with food, clothing, and ornaments, thinking by this they will conquer that world.
अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति
Then Indra, not having attained the gods, saw this danger: Just as, when this body is well adorned, one is well adorned; when well dressed, one is well dressed; when purified, one is purified—so also, when this body is blind, one is blind; when weary, one is weary; when injured, one is injured. Indeed, with the destruction of this very body, he perishes. I do not see any enjoyment here.
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलङ्कृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति
He, carrying fuel in hand, returned again. Prajapati said to him: 'Maghavan, you have come back with a peaceful heart, having lived as a student together with Virocana. What do you seek, that you have returned again?' He replied: 'Just as, revered Sir, when this body is well adorned, one is well adorned; when well dressed, one is well dressed; when purified, one is purified—so also, when this body is blind, one is blind; when weary, one is weary; when injured, one is injured. Indeed, with the destruction of this very body, he perishes. I do not see any enjoyment here.'
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच
He said: 'So it is, Maghavan. But I shall explain this further to you. Remain for another thirty-two years.' So he stayed another thirty-two years. To him, Prajapati then spoke.
य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
He who moves about, being glorified in dream—this is the self, he said; this is the immortal, the fearless, this is Brahman. With a peaceful heart, he departed. Not having attained the gods, he saw this danger: Even if this body is blind, he is not blind; if weary, he is not weary; he is not affected by the faults of this body.
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति
He is not slain by the death of this body, nor is he overcome by its weariness; only as if they cover him, as if he knows what is unpleasant, as if he weeps. I do not see any enjoyment here.
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
He, carrying fuel in hand, returned again. Prajapati said to him: 'Maghavan, you have come back with a peaceful heart, having lived as a student. What do you seek, that you have returned again?' He replied: 'Even if, revered Sir, this body is blind, he is not blind; if weary, he is not weary; he is not affected by the faults of this body.'
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच
He is not slain by the death of this body, nor is he overcome by its weariness; only as if they cover him, as if he knows what is unpleasant, as if he weeps. I do not see any enjoyment here. So it is, Maghavan, he said. But I shall explain this further to you. Remain for another thirty-two years.' So he stayed another thirty-two years. To him, Prajapati then spoke.
समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति
When one is wholly tranquil, not knowing dream—this is the self, he said; this is the immortal, the fearless, this is Brahman. With a peaceful heart, he departed. Not having attained the gods, he saw this danger: In this state, he does not know himself as 'I am this'; nor, indeed, do these beings perish for him. I do not see any enjoyment here.
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति
He, carrying fuel in hand, returned again. Prajapati said to him: 'Maghavan, you have come back with a peaceful heart, having lived as a student. What do you seek, that you have returned again?' He replied: 'In this state, revered Sir, he does not know himself as "I am this"; nor, indeed, do these beings perish for him. I do not see any enjoyment here.'
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतꣳ संपेदुरेतत्तद्यदाहुरेकशतꣳ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच
He said: 'So it is, Maghavan. But I shall explain this further to you, not elsewhere than this. Remain for another five years.' So he stayed another five years. These, together, made one hundred years. Thus, as is said, Maghavan lived as a student with Prajapati for one hundred years. To him, Prajapati then spoke.
मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः
Maghavan, this mortal body is seized by death. It is the seat of that immortal, bodiless self. Indeed, one who is embodied is subject to pleasure and pain; for one who is embodied, there is no escape from pleasure and pain. But for one who is bodiless, pleasure and pain do not touch him.
अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते
The wind is bodiless, the cloud, lightning, and thunder are bodiless. Just as these, arising from that space, reach the highest light and appear in their own form,
एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनꣳ स्मरन्निदꣳ शरीरꣳ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः
So also, this serene one, arising from this body, reaches the highest light and appears in his own form. He is the supreme person. There he moves about, eating, playing, rejoicing with women, with chariots, or with relatives, not remembering this body into which he was born. Just as a horse, yoked to a chariot, is driven, so also is this vital breath yoked to this body.
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदꣳ शृणवानीति स आत्मा श्रवणाय श्रोत्रम्
Now, when the eye is merged into this space, the person connected with the eye is for seeing. He who knows 'I smell this'—that self is for smelling, and the nose is for smelling. He who knows 'I speak this'—that self is for speaking, and the speech is for speaking. He who knows 'I hear this'—that self is for hearing, and the ear is for hearing.
अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके
He who knows 'I think this'—that self is for thinking, and the mind is his divine eye. By this divine eye, with the mind, he sees those desires and delights in them which are in the world of Brahman.
तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच
The gods worship this self. Therefore, all worlds and all desires belong to them. He who knows this self, following it, attains all worlds and all desires. Thus Prajapati spoke.
श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति
From the dark I take refuge in the variegated; from the variegated I take refuge in the dark. Shaking off sin as a horse shakes off its hair, as the moon is freed from the mouth of Rahu, having cast off the body, the doer becomes established in his true self and attains the world of Brahman—thus he attains.
आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतꣳ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशो विशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कꣳ श्येतं लिन्दु माभिगां लिन्दु माभिगाम्
Space, indeed, is the expanse of name and form. That which is between them is Brahman, that is the immortal, that is the self of Prajapati. I take refuge in the assembly and house of Prajapati. I become renowned among Brahmins, renowned among kings, renowned among people. I have attained the highest renown among the renowned. Let this renown not depart from me, let this moon not depart from me.